Against Nathan Porter: The Issue of 'Mixing' in Relations Between God and Humans
Clement's Restrained Use of 'Mixing' Language
Clement of Alexandria is generally cautious in his use of language that implies a close or direct mixing between God and humans. This restraint reflects his theological stance that, while humans can draw near to God, a complete fusion or mixture is not theologically accurate.
Juxtaposition Over Mixture
Clement addresses the notion of 'mixing' explicitly in Excerpts from Theodotus 17:
"And the greater and more excellent bodies are capable of being easily mixed [κρασιν], for example, wind mingles [μιγνυται] with wind. But to me, it seems that this happens by conjunction [παραθεσιν] and not by admixture [κρασιν]. Therefore, does not the divine power, immanent in the soul, sanctify it in the final stage of advance? For 'God is spirit' and 'inspires where He will'. For the immanence of the divine power does not affect substance [ουσιαν], but power and force; and spirit is conjoined [παρακειται] with spirit, as spirit is conjoined with soul."
Here, Clement disagrees with the Valentinian view that "Jesus and the Church and Sophia are a powerful and complete mixture [κρασις] of bodies." Instead, he advocates for a juxtaposition (παραθεσιν) rather than an admixture (κρασιν), maintaining a distinction between the divine and human natures.
Paraenetic Discourse and Imprecision
However, Clement's writings are not monolithic. In paraenetic (exhortatory) discourse, which includes Ep.366, Clement allows for a more imprecise use of language to convey theological truths in a more accessible manner.
For example, in Paedagogus 2.2.19-20, he uses the language of mixing metaphorically to describe the relationship between the divine and human:
"For the blood of the grape - that is, the Logos - desired to be mixed [κιρνασθαι] with water, as His blood is mingled [κιρναται] with salvation. And the blood of the Lord is twofold. For there is the blood of His flesh, by which we are redeemed from corruption [φθορας]; and the spiritual, that by which we are anointed. And to drink the blood of Jesus, is to become partaker [μεταλαβειν] of the Lord's immortality [αφθαρσιας]; the spirit being the energetic principle of the Logos, as blood is of flesh. Accordingly, as wine is blended [κιρναται] with water, so is the spirit with man. And the one, the mixture [κραμα] of wine and water, nourishes to faith; while the other, the spirit, conducts to immortality [αφθαρσιαν]. And the mixture [κρασις] of both - of the water and of the Logos - is called eucharist, renowned and glorious grace; and they who by faith partake [μεταλαμβανοντες] of it are sanctified both in body and soul. For the divine mixture [κραμα], man, the Father's will has mystically compounded [συγκιρναντος] by the spirit and the Logos. For, in truth, the spirit is joined [ωκειωται] to the soul, which is inspired by it; and the flesh, by reason of which the Logos became flesh, to the Logos."
In this passage, Clement uses terms like κραμα (mixture) and κρασις (mixing) to describe the Eucharist and the union of the Logos with humanity. This metaphorical language serves to emphasize the transformative power of divine grace while maintaining theological precision.
Conclusion
Nathan Porter's argument against Clementine authorship of Ep.366 fails to account for Clement's nuanced use of language and his method of integrating theological concepts with metaphorical expressions. Clement's use of μισγεσθαι in Ep.366 aligns with his broader literary style and theological framework. It reflects a considered yet flexible approach to discussing the relationship between the divine and human, which is consistent with his other writings.
Thus, the presence of μισγεσθαι and the concept of mixing in Ep.366 should be seen as further evidence of Clement's authorship, showcasing his ability to balance precision with pastoral sensitivity in his theological discourse.
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